Professional Documents
Culture Documents
I. INTRODUCTION
Japan is one of the countries in East Asia which is famous for its unique culture. Japanese culture is influenced
by the geographical characteristics of the country and has a reciprocal relationship with the characteristics of its
people. Japanese people are known as people who always try to maintain and pass on their cultural values and
ensure their survival. Therefore, when there is a culture or something new that comes from outside, if it is useful,
they will accept it with open arms but without reducing the cultural values and personality (Beaslye, 2003:25).
At this time, Japan's modernization is still influenced by western culture, one of which is in the field of
technology. Japan learns and develops technology from the west but still adheres to the traditions and culture of
its own country (Beasley, 2003: 127). One of the technologies developed by Japan is digital media. Various
entertainments can be accessed through digital media in the form of internet access services via laptops, tablets,
smartphones and televisions. With this media, the public is presented with popular shows such as drama series,
films, music, web series to animation. Japanese animation productions are commonly known as anime. Anime is
usually characterized by colorful images featuring characters in various locations and stories. In general,
Japanese animation is an adaptation of Japanese comics (manga) and is usually made in the form of two-
dimensional (2D) animation (Ranang et al., 2010:241).
Barthes' definition of myth is based on the idea of responsible language. Thus, mythology recognizes the
freedom of language. This means that in a mythological sense it corresponds to the world. The discourse is
metallic language that remains in obscurity, with reference to moral origins. Myth can live in the atmosphere of
revolutionary action by imagining it. It therefore has the self-conscious character of its rigid function and simple
so that it blatantly influences the behavior of intellectuals with political backgrounds and all in metallic
language. Meanwhile, according to Barthes, myth theory does not only consider classical myths but also modern
myths in literary works. Myths were originally oral stories that were told orally. This theory also confirms the
existence of elements borrowed from other myths in literary works together. Myths can appear as exaggerated
explanations of historical events, as allegory or personification of the nature of phenomena, or as explanations.
Mythological rituals are disseminated with the aim of transmitting religious or idealistic experiences, forming
models of certain traits, and as teaching materials in society (Fatimah, 2014:89).
Anime is one of Japan's popular entertainment and culture that is in great demand and currently the popularity of
anime has spread to various countries around the world. Many anime have been translated into various
languages in the world. Themes that are often raised in anime include action, adventure, drama, history, samurai,
II. THEORY
The theory used is the theory of semiotics proposed by Roland Barthes (1957), where he developed semiotics at
three levels, namely denotation, connotation and myth. Literally the meaning of denotation has an independent
descriptive meaning which is literally shared by almost all members of a culture. The meaning of denotation is a
meaning that is really socially agreed upon, referring to social reality. Meanwhile, connotative meaning is
formed by linking markers with broader cultural aspects such as beliefs, attitudes, frameworks, and ideologies of
a social framework (Sobur, 2017: 145). The connotative meaning is open to new interpretations. There must be
a relationship between the signifier and the sign so that this will form the sign and the relationship will
inevitably develop as determined by the sign user. The relationship between the two is arbitrary (arbitrator). So,
in a denotative sense, it creates an explicit meaning and is the first system of meaning signification. Meanwhile,
connotative meaning creates latent meaning and is a second meaning signification system (Vera, 2014: 27).
Barthes also sees another aspect of signification, namely the myth that marks a society. Mythology and
semiology both deal with values that are not in accordance with facts (Barthes 2011: 155). Myth is a special
system that is built from a semiological chain that already exists. The characteristics and functions of myths are
used to understand the environment and people around them (Barthes, 2011: 152).
The myth proposed by Barthes is a type of speech or speech act presented in a discourse. The discourse that
is raised will produce a myth, if the myth is accepted then people's behavior will follow the mythical discourse.
The existence of myths is an expression, story and narrative, all of which are messages conveyed through a
discourse system (Barthes, 2011:152-153). These three levels are interconnected, denotative meaning is direct,
meaning the special meaning contained in the description of an object. The connotative meaning will be related
to the culture implied in the wrapping, namely the meaning contained in it. Myth is associated with meaning
based on beliefs that exist in society (Barthes, 2011:162). In this theoretical research, it is used to determine the
meaning of denotation, connotation to the meaning of the myth of Japanese culture based on the anime Kimetsu
no Yaiba so that the culture contained in the object is known.
Figure 1
Visualization of Oni in anime
( Kimetsu no Yaiba , Ep 3 02.55 )
'Oni. They prey on humans by killing and eating them. We do not know when and where they
will appear. Their bodies were extremely strong, any wound could heal in an instant. They can put
their bodies back together and can grow new hands or feet. With the ability to transform, demons
are adept at using supernatural powers. Only sunlight or swords with special powers could kill
them.‟
( Kimetsu no Yaiba , Ep3 02.28 - 02.58 )
Figure 2 Figure 3.
Tanjiro :ネズコわ人を食ったりしない!
Nezukowahito wo kuttari shinai!
' Nezuko don‟t eat people!'
Giy :よくもまあ。今姿己が食われそうになっておいて?
Yokumomaa . Ima Sugata onore ga kuwaresouninatteoite ?
'You even say it . Aren't you almost eaten by her?'
Tanjiro :違う!俺のことはちゃんとわかってるはずだ!俺が誰も傷付けさせ
ない。きっとネズコを人間に戻せ。絶対に治します!
Chigau ! Ore no kotowachantowakatteruhazu da! ore ga daremokizutsukesasenai .
Kitto Nezukoswoningennimode .Zettaininaoshimasu !
' No ! She definitely recognize me. Not will I let she hurt. Nezuko will Becomes man
again . I will heal her!'
Giy :治らない。鬼になったら人間に戻ることはない。
Naoranai .Onininattaraningennimodorukotowanai .
' she can‟t be healed. After becoming Onishe cannot becomehuman again‟
Tanjiro :探せ!必ず方法を見つけるから殺さないでくれ!家族を殺したやつ
も見つけるだすから!俺が全部ちゃんとするから!だから!だから!やめて
くれ!
Data (2) Giyū explains that humans can turn into an Oni figure when a human's wound is hit by Oni drops, the
human will turn into an Oni. When a person has turned into an Oni, he will not be able to return to being an
ordinary human. They no longer have reason, thoughts and emotions like humans in general but they have a
high desire to eat humans to make them stronger. Picture 2 is the figure of Nezuko who is described as a petite
girl who is very beautiful and gentle. However, after Nezuko became an Oni her body underwent significant
changes. In Figure 3, you can see the body changes experienced by Nezuko. His skin color is getting paler, there
are sharp fangs on his teeth, veins appear on the forehead and Nezuko's energy is getting bigger and stronger.
Tanjiro :違う!俺のことはちゃんとわかってるはずだ!俺が誰も傷付けさせ
ない。きっとネズコを人間に戻す。絶対に治します!
Chigau ! Ore no kotowachantowakatteruhazu da! ore ga daremokizutsukesasenai .
Kitto Nezuko wo Ningennimodosu .Zettaininaoshimasu !
' No ! She definitely recognize me. Not will I let she hurt. Nezuko will Becomes man
again . I will heal her!'
Giy :治らない。鬼になったら人間に戻ることはない。
Naoranai .Onininattaraningennimodorukotowanai .
' she can‟t be healed. After becoming Onishe cannot becomehuman again‟
Tanjiro :探す!必ず方法を見つけるから殺さないでくれ!家族を殺したやつ
も見つけるだすから!俺が全部ちゃんとするから!だから!だから!やめて
くれ!
Sagasu !Kanarazuhōhō wo mitsukeru kara korosanaidekure ! Kazoku wo
koroshitayatsumomitsukerudasukara ! ore ga zenbuchantosuru kara ! Dakara ..!
Dakara ..!Yametekure !!
'I'll look for it ! I certain will find how ! Do not kill her! I will looking for the person
who killed my family! I will do everything ! So ..! So ..! Do not kill her !!''
Data (3) explains that Oni can increase the number of group members. If a human's wound is hit by a drop of
Oni's blood, that human will turn into a demon. They will not be able to be healed and turned back into humans.
This is because the Oni blood droplets have entered every cell in the human body. The most obvious change is
that the human body will get stronger and bigger. Until now there is still no way to turn back a human who has
been bitten into a normal human again.
Figure 4
Oniheal the wound
( Kimetsu no Yaiba , Ep 6 13.52 )
On data (4) in his mind, Giyū explained that the main food for the Oni was human blood. When an Oni is
injured, a lot of energy is needed, therefore they need energy from human blood to help heal their wounds. The
more blood an Oni gets, the more power it will gain. Figure 4 is an example of how an Oni can heal its own
wounds. When the Oni is hit by a sword cut, the wound will quickly close again and disappear without a trace.
This is the main reason for the Oni to continue to prey on humans.
Figure 5
Visualization ofOni in Japan mythology
( Source : Japanese Station)
V. CONCLUSION
The difference between the visualization of Oni in Japanese society and the Kimetsu no Yaiba anime, namely, in
the anime Oni is described as a creature that has a stature like a human, but the difference is that Oni have sharp
nails on their feet and hands. While in Japanese mythology Oni is described as a red, blue or green giant. In
addition, Oni are said to enjoy eating humans to make their blood a source of Oni strength. Oni in Japanese
mythology is more about the bad nature of humans. This can be seen from the tradition of throwing peanuts
during the Setsubun festival which is believed to be able to eliminate reinforcements. From the previous
explanation, it can be concluded that the image of the Oni in the film is different from the visualization of the
Oni in Japanese mythology. However, what equates the two Oni is that they both have evil traits, love to prey on
and annoy humans.In this study, the author only analyzes the Oni mythological creature visualization contained
in the Kimetsu no Yaiba anime with Japanese culture based on observations with several existing theories.
Therefore, it is recommended that in future research, when conducting research on the characteristics of Oni and
the myths contained in the Kimetsu no Yaiba anime, you can use more complete data. Then it is studied more
about the characters contained in it, and also uses a more complete theory so that it can be a better research and
provide knowledge updates for the community.
REFERENCES
[1] Beasley, WG 2003. Experience Japan , A Brief History Japan . Jakarta: Yayasan Obor Indonesia.
[2] Ranang AS et al . 2010. Animation Cartoon from Analog to Digital . Jakarta: Index .
[3] Fatima , Umm. 2014. HubulaUkullekMythh in the Valley Baliem , Papua: A study Theory AJ Greimas
structure . Journal Script , Vol. 26(1), June 2014
[4] Brown, Tracy. 2021. Why the „Demon Slayer‟ Movie is such a Unique Anime Success Story. Los
Angles Time (accessed from https://www.latimes.com/entertainment-arts/movies/story/2021-04-